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Jonathan Burt

be marginalised and disappear, to be replaced by spectacle and other forms of substitution such as toys and illustrations, they become images and their linguistic connotations disappear. This is how I would describe the main rupture of the nineteenth century as determined by the overall historical


Religion, Disability, and the Environment

Julia Watts Belser

political discourse, he also argues that environmental risk cannot be neatly cordoned off—or marked discretely as a simple impact on the flesh or mind of a neatly-bounded individual body. Focusing on the challenge of representing gradual, incremental crises that evade our spectacle-oriented attention spans

Disability and the Social Politics of “Natural” Disaster

Toward a Jewish Feminist Ethics of Disaster Tales

Julia Watts Belser

the suffering of a high-class woman. The narrative brings the reader’s gaze to the tragic spectacle of the decline and fall of once-elite womanhood, using Marta’s dying body as a symbolic exemplar of the destruction of Jerusalem. 6 Reading this tale through a disability studies lens highlights how

Christopher Serenari, Nils Peterson and Brett Clark

up of the ideas and sentiments awakened in us by the spectacle of society …” (Lukes, 1985, p. 25). 3.1. Forests as Bridges between the Sacred and the Profane Absent from our depiction of a Durkheim-inspired logger religion is a material object that links the sacred and profane

Darrell Addison Posey

. Harmony and equilibrium are central concepts in most cosmologies. Agriculture, for example, can provide 'balance for well-being' through relationships among, not only people, but also nature and deities. In this concept, the blessing of a new field is not mere spectacle, but an inseparable part of life

Mick Smith

. They effectively draw points of departure and destination nearer to each other while treating the places traversed 'with disdain' since they 'provide only [...] a useless spectacle' (Dunoyer in Schivelbusch, 1986: 38). This time-space compression is proportional to the velocity of the vehicles

Julie Ann Smith

humans do: What does it mean to say that for themselves, nonhuman animals do not have physical bodies as such? It means that by and large they do not appear to themselves, nor do their fellow creatures appear to them as analyzable and manipulable bodies. In the visual spectacle of them- selves and

John Whale

challenges the supposed civi- de quincey , landscape , and spiritual history 13 lization not only of China, but also of Russia, to the extent that Russia itself comes to Ž gure as that which is the barbaric ‘East’ to De Quincey’s western European gaze. This spectacle of su V ering played out in the

Philip Cafaro

, remembering, that it had been a happy spectacle, that we had felt no sadness when we spoke of the fact that there would be no return. And rightly—for when any living thing has come to the end of its cycle we accept that end as natural . . . That is what those brightly  uttering bits of life taught me this

Michael Carolan

fascination in the spectacle of those who could reject food completely [Gooldin 2003]). Since increasing num- bers of people began to possess secure access to food, it was no longer how much you ate but rather how and later what you ate that now signi fi ed class-ranking (Mennell 1991). The haute cuisine , for